267 Joginder Singh: Namdhari Sikhs Namdhari Sikhs of Punjab: Historical Profile Joginder Singh Guru Nanak Dev University, Amritsar _______________________________________________________________ There are a large number of Sikh sects and cults: Udasi, Mina, Sewa Panthi, Nirmala, Ram Rayia, Hindaliya, Dhirmalia, Gulabdasi, Nirankari, Namdhari, Neeldhari, Hoti Mardan, Damdami Taksal and Nanaksari. Their origin can be dated back to the early seventeenth century. The scope of this essay has been confined to the Namdhari sect. It examines the origin of this sect, a transformation in the structures of beliefs and practices, role in the national struggle and administrative hierarchy and demographic status since its inception. _______________________________________________________________ Introduction In the history of modern Punjab, the Namdhari Sikhs are known by the Kuka Movement which was launched by their guru Ram Singh in late nineteenth century. Since then several articles, monographs and books have been produced on the founder and his movement. Earliest among these writings were “the Bara Mahas of Baba Chanda Singh, Sant Nihal Singh and Kala Singh which pertain to late 19 th and early 20 th century whereas Bara-Mahas of Suba Mihan Singh, Sant Teja Singh Sukhal, Sant Iqbal Singh and Chattar Singh Bhoir pertain to mid twentieth century. Similarly, Satguru Bilas of Santokh SIngh Kadrabadi and of Santokh Singh Bahowal were written during the period of Namdhari Gurus Hari Singh (1872-1906) and Partap Singh (1906-1959). 1 These Bara Mahas eulogized the role and status of Satguru Ram Singh and his confidants. They projected him as the messenger of Akal Purakh who launched his divine mission. They constructed the theory of continuity of Guruship and described Baba Balak Singh and Baba Ram Singh as the eleventh and twelfth Sikh Gurus. This theory was reiterated by the Namdhari writers Inder Singh Chakarvarti and Nidhan Singh Alam. They evolved the attributes of the Namdhari maryada and ardas (supplication). Their theory of continuity of guruship was seriously contested and rejected first by the Singh Sabha scholars in late nineteenth century and then by Bhai Sewa Singh and Dr. Ganda Singh in the first half of twentieth century. The former wrote Guru Pad Nirne (1934) and latter Kukian Di Vithia (1944) and Guru Gobind Singh’s Death at Nanded: Examination of Succession Theories (1972). His reformative paradigm deconstructed guru status of Baba Ram Singh and his deviation from the established Khalsa maryada. The Namdhari Sikhs were annoyed with his inferences. For restoring the exalted status of Satguru Ram Singh and asserting his revolutionary role, Alam wrote Jug Paltau Satguru in 1948. His task had already been done by the Indian revolutionaries (of Punjab), Congress and
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267 Joginder Singh: Namdhari Sikhs
Namdhari Sikhs of Punjab: Historical Profile
Joginder Singh
Guru Nanak Dev University, Amritsar _______________________________________________________________
There are a large number of Sikh sects and cults: Udasi, Mina, Sewa Panthi, Nirmala,
Singh, Harwinder Singh, Savinder Singh and Harjinder Singh. Satguru Uday
Singh is the patron of Namdhari Hockey Team.82
Satguru Jagjit Singh belonged to a rare category of religious leaders of
Punjab who took a keen interest in innovation in seed technology which was
essentially required for the beginning of second phase of the Green
Revolution. By its very definition, the Green Revolution implied adoption of
new techniques in maximizing the agro-production. The seed technology was
one of the primary techniques. The agro-scientists and technologists still strive
for another breakthrough in seed technologies for ending the stagnation in the
production and starting crop diversification. However, the agro-scientists and
social environmentalists cry loudly for more eco-friendly and sustainable agro-
production. This production, they emphasize, should be free from diseases and
healthy for the consumptions of human beings and animals. They further plead
that the seed technology should continue to generate prosperity and sustain it
in terms of new avenues of livelihood as well as entrepreneurship in rural
India. In meeting this challenge, Maharaj Uday Singh formed Namdhari Seeds
289 Joginder Singh: Namdhari Sikhs
under the patronage of Satguru Jagjit Singh in 1985. It started breeding
programmes to develop sustainable and adaptable hybrids for vegetable crops.
Within a decade, it started producing 500 hybrids and varieties in 20 different
crops globally. The Namdhari Seeds also diversified into production, export
and domestic retailing of fresh vegetables through the subsidiaries Namdhari
Farm Fresh and Namdhari Agro Fresh. The Namdhari Seeds has also expanded
its activities to S.E. Asian countries (Bangladesh, Thailand, Vietnam and
Indonesia) and Middle East (Egypt, Jordan, Syria and Saudi) besides Turkey.
Their hybrids have been accepted in many of these markets. The company has
now diversified into field crops and developed cotton and rice hybrids. Today
the Namdhari Group of Companies has created job opportunities for more than
5,000 people.83
Namdhari Code of Conduct
The Namdhari Sikhs believe that Satguru is the only one who can judge their
right and wrong actions and command them to lead their life accordingly. They
feel blessed for they have a true spiritual master who can liberate them from
sufferings and sorrows. They take them as the will of their Satguru who is the
saviour of the human beings. It is the grace of Satguru that they seek spiritual
quest and attain bliss. Moreover, they believe that their Satguru is bakhshanhar
(forgiver) and atones their sins.84
The Namdhari Sikhs observe maryada which comprises daily nam simran,
earning livelihood by honest means and show piety to the people. After taking
full bath, they meditate on the name of God in the early morning. As early as
1940, Namdhari Guru Partap Singh obliged his followers to perform nam
simran only for an hour daily. However, they are free to recite nam shabad
(hymns) with rosary in hands whenever they wish to do that. Majority of the
Namdhari Sikhs only meditate in the early morning and then carry on their
routine work in the rest of the day. They also participate in the collective
congregations called jap paryog, varni (rituals of meditation) and havan which
are arranged by the local leadership on certain days (preferably on Thursday
and Sunday). Periodical melas (socio-religious festivals) particularly asu da-
mela are also organised at Bhaini Sahib headquarters in which thousands of
Namdhari Sikhs from distant villages and towns participate.
On all occasions of joys and sorrows, the Namdhari Sikhs arrange path
(reading) of the Adi-Granth. The pathis (scripture-readers) perform this job
within seven days. The Adi-Granth is placed in a room or place after cleaning
or washing it. The family-members, kiths and kins attentively listen path. At
the end, vak (receiving guru’s word or command from the Adi-Granth) is taken
and ardas (supplication) is performed. Then sacramental food (karah parsad)
is distributed. The divan is also held for shabad-kirtan. For performing akhand-
path, (a continuous reading) elaborate arrangements are required. The orthodox
Namdhari-Sikhs known as Sodhis perform this job. Most of the Sodhis stay at
Bhaini Sahib. The date for performing path or akhand- path is arranged
according to the availability of these Sodhis. The well-water is arranged in a
JPS 21:2 290
big quantity for drinking and washing (the tap-water is not used). Similarly,
other samagari (ration) is arranged in advance. However, utmost attention is
given to the mode of cooking and serving food. Performing akhand-path has
become an expensive ritual.
The Namdhari Sikhs perform ceremonies related to birth, marriage and
death in accordance to their own maryada. However, they are not totally free
from the customs of their respective zat-biradris (endogamous brotherhood). A
birth of a child (boy) is celebrated by distributing sweets (lodoos). After
thirteen days, mother of the child resumes the kitchen work with some
ceremony which is known as chaunke charna. The puritan Namdhari Sikhs
initiate both mother and child and name to the child. It is known as namkaran
ceremony. Sometimes, kiths and kins are invited on this occasion. Langar is
served in the end. Similarly, they solemnize marriages by anand-riti. As per the
commands of Satguru, parents are supposed to perform this ritual at Bhaini
Sahib alone. The parents, in consultation with local leaders or the nearest or
dearest, propose boy or girl and seek Satguru’s approval. They fill up a
performa which has been designed by the Vishav Namdhari Sangat, Bhaini
Sahib. The performa records their names, occupation, gotra (exogamous caste
group) of their paternal and maternal homes; date of birth, height and
qualifications of girl and boy. The parents give undertaking that they have not
given or received dowry and commit no violation of commands of Sri Satguru.
The Vishav Namdhari Sangat certifies that both boy and girl are of stipulated
age, gurmukh in appearance and can recite ardas. The sangat also ensures that
the families are not close relatives. A Suba and two responsible persons also
certify the above mentioned antecedents. Before solemnizing anand-riti, the
parents perform sehaj paths (reading Adi-Granth) at their respective houses or
at Bhaini Sahib. However, it is not mandatory. In case, path is to be performed
at Bhaini Sahib they deposit some amount. The anand-riti is solemnized
individually or collectively. The mass marriages are arranged periodically.
Ideally speaking, the Namdhari Sikhs perceive death of a person as
Almighty’s will and avoid breast beating and loud wailing. However, in actual
practice, the nearest and dearest of the deceased person often give way to their
emotional outburst. According to the Namdhari maryada, the deceased person
is given full bath and administered amrit. Pyre is raised keeping head of the
dead towards Pol-Star. Ashes are collected in a bag and thrown into flowing
water. The Namdhari Sikhs do not go to any marked places like Haridwar or
Kiratpur or Goindwal for disposing of remains of the deceased persons. They
perform a path either at local dharamsala or Bhaini Sahib.85
With the passage of time, the orthodox Namdhari maryada is being
supplanted by the western life style among a section of this community. A
unique look of a Namdhari-Sikh in the kurta-pajama (long shirt-trosurer) and
round dastar (turban) made of white hand spun has been partly replaced by the
western dress. However, the mass-gatherings of the Namdhari-Sikhs at Bhaini
Sahib give impression of continuity of their customary dress. Similarly, the
Namdhari women of recent generation have temptation for modern fashion and
use cosmetics and jewellery against the wishes of their Satguru. Television
291 Joginder Singh: Namdhari Sikhs
media has made inroads into the Namdhari-families too. They view television
in spite of its prohibition. Moreover, the boys and daughters of the orthodox
Namdhari parents, when married into non-Namdhari families, quickly deviate
from the Namdhari-maryada as the latter ask the former to conduct anand riti
according to the popular maryada of the Sikhs (SGPC) and also arrange
marriage parties etc. However, number of such cases are marginal.86
Conclusion
Briefly speaking, over a period of one hundred fifty years, the microscopic
Namdhari community has undergone radical changes. In the mid nineteenth
century its founders revived Sikhism, nostalgia of the Khalsa raj and
confronted the British. Ostracized by the Tat Khalsa, they shed off their
sectarian character and tried to integrate themselves with the world of Hindus,
Indian nationalists and revolutionaries. They espoused unity and integrity of
the country, cultural commonality, peaceful co-existence and communal
harmony. Simultaneously, they responded to the national/regional politics but
opposed separatist forces. In between they sought state patronage for
expanding and building their headquarters, institutions and heritage. In recent
years, they have widened the scope of their mission and promoted the shastri
sangeet, sports and agrarian technologies.
Notes
1 Joginder Singh, Namdhari Guru Ram Singh, National Book Trust, India,
New Delhi, 2010, pp. 148-9. 2 ‘Preface’, A Short History of Namdhari Sikhs, (Joginder Singh), Guru Nanak
Dev University, Amritsar, 2010. 3 Syad Muhammad Latif, History of the Panjab: From the Remotest Antiquity
to the Present Time, Eurasia Publishing House, New Delhi, 1964 (reprint), pp.
594-5. 4 Ibid, p. 595 5 Cited in Namdhari Sikhs the Pioneer Freedom Fighters, (H S Hanspal),
Namdhari Darbar, Bhaini Sahib, Punjab, 2006, p. 80. 6 Jaswinder Singh, Kukas of Note in the Punjab: Kuka Documents 1881,
Namdhari Darbar, Bhaini Sahib 1984 and Kuka Movement: Freedom Struggle
in Punjab, 1985; Bhai Nahar Singh and Bhai Kirpal Singh, Rebels Against the
British Rule, Delhi, 1995. 7 Joginder Singh, Namdhari Guru Ram Singh, pp. 148-9. 8 Harjot Oberoi, “Brothers of the Pure: The Poetics and Politics of Cultural
Transgression,” Modern Asian Studies, Vol. 26, Pt. I, Feburary 1992, pp. 157-
97. 9 W.H. McLeod, ‘The Kukas: A Millenarian Sect of the Punjab’, Social and
Political Movements: Readings on Punjab, (Eds. Harish K Puri, Paramjit
Singh Judge) Rawat Publications, Jaipur, 2004, pp. 27-56.
JPS 21:2 292
10 Jaswinder Singh, Kukas of Note in the Punjab, Namdhari Darbar, Bhaini
Sahib, Ludhiana, 1984, pp. 74-5, 92-3, 116-7. 11 Joginder Singh, The Namdhari Sikhs: Their Changing Social and Cultural
Landscape, Manohar Publications, New Delhi, 2013, pp. 87-9. 12 Ibid, pp. 191-2. 13 Ibid, pp. 115-6. 14 Surjit Kaur Jolly, Sikh Revivalist Movement, Gitanjali Publishing House,
New Delhi, 1988, pp. 39-40. 15 From T.H. Thornton, Secretary to Government Punjab to J.W. Wyllie Secy,
Govt. of India, Foregin Deptt, No-57, 2 Feb 1867: Nahar Singh, Guru Ram
Singh and the Kukas Sikhs: 1863-1871 Documents-I, Amrit Co New Delhi;
1965, p. 29. 16 There were several other sants and babas who established their centres of
propagation of nam-simran. Prominent among them were Baba Dayal (1783-
1855) and Baba Bir Singh of (1768-1844) of Naurangabad. The former was the
founder of Nirankari mission whereas the latter established his dera in the
village of Naurangabad near Tarn Taran: Harbans Singh (ed.), Encyclopaedia
of Sikhism, Volume I, Punjabi University, Patiala, 1992, pp. 265-66, 376-77.
Similarly, Bhagat Jawahar Mal was known for his piety and addressed as Sain
Sahib in 1847, Jawahar Mal opened a centre for divine worship entitled the
Jagiasi and Abhiasi, see, Khushwant Singh, A History of the Sikhs, Vol. 2,
Oxford India Paperbacks, 1999, p. 128. 17 There is a difference of opinion about the exact date of the initiation of the
movement. Contemporary sources mention that ‘Guru’ Ram Singh
commenced in the Ludhiana District about the year 1857: Nahar Singh, Guru
Ram Singh and the Kukas Sikhs. Documents-Vol-I, p-30. Ganda Singh, Fauja
Singh and some others eminent scholars accept Baisakhi of 1857 A.D. See,
Fauja Singh, Kuka Movement, Moti Lal Banarsi Das, Delhi, 1965, p. 19.
Ganda Singh, Kukiya di Vithiya, p 34, M.M. Ahluwalia, Kukas: The Freedom
Fighters of Punjab, Allied Publishers, Bombay, 1965, p. 53. 18 Satjug, 22 Magh 1986 (1929 A.D.), Fauja Singh, Kuka Movement, p. 19. 19 Randhir Singh (ed.), Granth Prem Sumarag: Arthat Khalsai Jiwan Jhach
(P), New Book Company, Jalandhar, 1965: see, its text, pp 1-4. 20 “Chandi di Var (the Ballad of goddess Chandi) or, to give it its exact title,
Var Sri Bhagauti Ji Ki, by Guru Gobind Singh and included in the Dasam
Granth, is the story of the titantic contest between Chandi and other gods on
the one hand and the demons on the other. The poem allegorizes the eternal
conflict between good and evil. The source of the legend is “Devi mahatmya,”
a section of the Markandeya-purana, and the narrative follows, in the main,
the classical detail though the dominant interest lies in the character of Chandi
which, through the creative genius of the poet, attains reality and firmness
belying its mythical origin. The Var, in Punjabi, is one of the trilogy of poems
about Chandi in the Dasam Granth, the other two being in Braj”: The
293 Joginder Singh: Namdhari Sikhs
Encyclopaedia of Sikhism, (ed. Harbans Singh), Vol.I, Punjabi University,
Patiala, 1995, p 434. 21 For details of this ceremony, see, M.M. Ahluwalia, pp. 48-49. 22 Ibid, p. 48. 23 Satug, 22 magh 1986 (1929.A.D) pp10-40; also see, Jaswant Singh Jas,
Baba Ram Singh Namdhari, Kasturi Lal &Sons,Amritsar 1958,p17 24 Fauja Singh, Kuka Movement, p. 34. 25 Cited in Gaatha Sutantarta Sangram Di, (Dalip Singh Namdhari), Namdhari
Darbar, Bhaini Sahib, 2002, pp. 27-28. 26 For detail, see, Mahan Noor: Sri Satguru Partap Singh ji, Navyug Publishers
Kasturi Lal & Sons, Amritsar, 1958, p. 17. 27 Nahar Singh, Guru Ram Singh and the Kuka Sikhs, Vol. 1, p. 28. 28 From T.H. Thorton Secretary to Government of Punjab to J.S. Wyllie,
Officially Scey, to Government of India Foreign Deptt. No-154-157, dated 2nd
Feb 1867: Nahar Singh Documents-I p. 34. 29 From Inspector General of Police, Punjab to Secretary to Government
Punjab-No-II- 188,20th January 1868: Nahar Singh, Vol-I, pp. 70-71. 30 M.M. Ahluwalia, Kukas, p. 64. 31 Basant Ank of Satjug, Samvat 1986 (1929 AD), p. 43. 32 Jaswinder Singh, Sri Satguru Ram Singh Ji De Hukamname, Namdhari
Darbar, Bhaini Sahib, Ludhiana, p. 21. 33 Ibid, pp. 350-351, 382-83. 34 Joginder Singh, A Short History of Namdhari Sikhs of Punjab, Guru Nanak
Dev University, Amritsar, 2010, pp. 129-30. 35 Ibid, p. 131. 36 Khushwant Singh, The Sikhs, George Allen & Unwin, London, 1953, p. 52. 37 Some scholars hold the view that Kuka movement was essentially a socio-
religious movement. They draw their inferences primarily on the assumption
that there is no contemporary evidence available which could substantiate
political motives and organisational set-up of the Kukas. The Namdhari
scholars, according to them, are politically motivated and distorting the socio-
religious version of the Kuka movement. For details, see, Ganda Singh, “Kuka
1974, p. 70. However, in some quarters, doubts were raised about the aims of
Baba Ram Singh and it was thought that under the religious garb the plans for
the overthrow of the British rule were concealed: The Foreign Missionary, pp.
68. 39 Kushwant Singh, A History of the Sikhs, Vol. II, p. 190. 40 Ibid, p. 130.
JPS 21:2 294
41 M M Ahluwalia, Kukas, Allied Publishers, Bombay, 1965, pp. 70-71; also
see, Nahar Singh, “Guru Ram Singh Ji Ate Nepal Sarkar”, Satjug (ed. Pritam
Singh), Sri Jiwan Nagar, Hissar, 1966, pp. 62-72. 42 For details, see, Fauja Singh, pp. 76-77; “… The Kuka leadership seemed
well aware of all the issues involved in the problem of stopping the kine-
killing. To them an attack on the butchers was, in fact, an attack on the
Government. It was, therefore, not an act of religious fanaticism, but a step
forward in their national struggle against the new rulers of the country…” 43 M M Ahluwalia, Kukas, pp. 78-93. 44 For details, see, Fauja Singh, pp. 161-4. 45 Ganda Singh (ed.), Maharaja Duleep Singh Correspondence, Punjabi
University, Patiala, 1977, pp. 83, 90, 95, 105. After his conversion to
Christianity, Dalip Singh left India for England in 1854 and was accorded
warm welcome by the Royal family particularly by Queen Victoria. In 1860,
he came to see his mother Maharani Jind Kaur. Again, he came to India in
1864 to perform the last rites of his mother who died on October 18, 1863. On
his way back, he married Bamba Muller, the daughter of a German Merchant
on June 7, 1864 at Alexandria. Meanwhile, he incurred a heavy debt. He made
several appeals but the British government did not restore his private estate
and property and decided to seal off Elevden Hall Estate after his death.
Strained by the huge debt, the ex-Maharaja returned to India. But before
sailing, he proclaimed himself as the sovereign of the Sikh ‘nation’ in 1887
and also called upon his countrymen to rise against the British. 46 Ibid, p. 104: “According to the Paris Correspondent of the Daily Chronicle
Tribune, June 8, 1887, ‘he went to Russia with the object of seeking
permission of the Russian authorities to be allowed to proceed through Central
Asia to the Afghans frontier’ and also to persuade them to invade India”; also
see, Fauja Singh, “Maharaja Dalip Singh Te Kukian De Parspar Sambandh”,
Satyug (ed. Pritam Singh), Sri Jiwan Nagar, Hissar, 1966, p. 51. 47 M M Ahluwalia, Kukas, p. 33. 48 Gurcharan Singh, “Sardar Thakur Singh Sandhanwalia”, Punjabi
University, Patiala, 1970, p. 25. 49 Grudial Singh, “Sardar Thakur Singh Sandhanwalia”, The Panjab Past and
Present, Vol. II, Pt. II, Punjabi University, Patiala, 1968, pp. 363-4: The
number of the Sikh and Rajput soldiers is given at forty thousand. The rulers
with whom Thakur Singh established contacts were Patiala, Nabha, Jind,
Faridkot, Punch, Jaipur, Alwar, Bikaner, Indore and Hyderabad. The author
claims that some of them even agreed to extend their armed help to the
Maharaja. 50 Percival Spear, A History of India, Vol. II, Penguin Books, 1977, pp. 253-4
(hereafter Percival Spear) 51 Gurdial Singh, “Sardar Thakur Singh Sandhanwalial”, The Panjab Past and
Present, p. 385.
295 Joginder Singh: Namdhari Sikhs
52 For detail, see, Rattan Singh Jaggi, Guru Granth Vishavkosh, Pt.-I, Punjabi
University, Patiala, 2002, pp .79-80. 53 Cited in Satjug(Speical issue), March-April, 2001, p. 48. 54 Joginder Singh, (2010), p. 78. 55 Inder Singh Chakarvarti, “Gur Avtar”, Satjug, Sri Bhaini Sahib, 1929, pp. 8-
9. 56 Ibid. 57 As the story goes “at Chak Nanaki (Anandpur), a group of Kashmiri pandits
driven to desperation by the bigoted policies of the Mughal Governor Iftikhar
Khan (16-71-75) called on Guru Tegh Bahadur on 25 May 1675 to narrate
their tale of woe…”: Encyclopaedia of Sikhism, (Harbans Singh), Vol IV,
Punjabi University, Patiala, 1998, p. 332. 58 Ibid, p. 333. 59 Inder Singh Chakarvarti, pp. 8-9. 60 Ibid, p. 10. 61 Ibid, p. 11. 62 Bhai Parmanand, “Satguru Ram Singh Ji,” Satjug, Basant Ank, 1928, p. 110. 63 Swami Sawantar Nand, “Sri Satguru Ram Singh Ji Aur Arya Samaj,” Basant
Ank Satjug, 1928, pp. 92-93. 64 The Hindu Mahasabha was founded in 1915 as a political party by Punjabi
Hindus (qq.v.) resentful of the extra weightage given to Muslims in the
province by the system of separate electorates introduced in 1909. Later, under
the Presidentship of Madan Mohan Malaviya (q.v.), the Hindu Mahasabha
overhauled its organization and declared its larger goal to be “the maintenance,
protection and promotion of the Hindu race, Hindu culture and Hindu
civilization for the advancement of the Hindu Rastra [nation].” To that end it
projected India as a Holy Land, adopted Hindi as its language, advocated cow
protection as state policy, and encouraged an active program of shuddhi, or
purification, and “reconversion” of Christians, Muslims, and Sikhs (qq.v.) to
the Hindu fold: Surjit Mansingh, Historical Dictionary of India, Vision Books,
New Delhi, 2003, pp. 173-74. 65 Rashtryia Swayamsewak Sangh was founded by Keshav Baliram Hedgewar
(1889-1940) in Nagpur as an instrument of Hindu cultural revitalization and
consolidation in 1925. “On Ram Navami day, 1926, the infant organization,
after considerable discussion between Hedgewar and his co-founders, gave
itself the name of Rashtriya Swayamsevak Sangh. Hedgewar insisted on the
term ‘rashtriya’ (national) for its exclusively Hindu organization, for he
wanted to re-assert the identity of Hindu with rashtriya. A flag was chosen that
allegedly belonged to Ram, and was said to have been used by Shivaji. A
prayer, in mixed Hindi and Marathi, would be sung at the end of every shakha
meeting, along with the slogans of Rashtra guru Samarth Ramdas ki jai and
Bharat Mata ki jai. The prominence of Shivaji, his flag, and his guru Ramdas
in RS ritual gave it a strongly Maharastrian complexion, leading even to
JPS 21:2 296
rumours that its aim was a Peshwa restoration”: Khaki Shorts Saffron Flags,
Orient Longman, New Delhi, 1993, p. 18. 66 For detail, see, Satjug, March 1938, p. 13; April 1938, p. 5. 67 Francine, R. Frankel, India’s Political Economy 1947-2004, Oxford, Indian
Paper backs, 2006, pp. 697-98. 68 Bipan Chandra, Indian Struggle for Independence, Penguin Books, New
Delhi, 1989, p. 437. 69 Kushwant Singh, A History of the Sikhs, (1839-2004, p. 239 (footnote). 70 Kuldip Singh, The Namdhari Movement: Continuity and Change, Ph.D
Thesis, Guru Nanak Dev Universtiy, p. 146. 71 Pritam Singh Kavi, Beete Diyan Piran, Vol.3, Sahit Parkashan, Delhi, 1992,
p. 432. 72 Bipan Chandra, Mridula Mukherjee, Aditya Mukherjee, India After
Independence 1927-2000, Penguin Books, New Delhi, 2000, p. 30. 73 See, Pravachan-His Holiness Sri Satguru Jagjit Singh Ji, (Compiler
Harvendra Singh Hanspal), Namdhari Darbar, 2001, pp. 63-68. 74 Babusha, The Namdhari Sikhs of Punjab (1947-2001), Ph.D Thesis, GNDU,
Ludhiana, pp. 133-37. 76 Khuswant Singh, A History of the Sikhs, Vol. II, Oxford India Paperbacks,
2011, p. 337-44. 77 Joginder Singh (2010), pp. 140-42 78 Ibid, pp. 141-42. 79 Babusha, p. 191. 80 Ibid, pp. 138-9. 81 Pritam Singh Kavi, “Satguru Partap Singh Ji and Sangeet”, Maha Noor: Sri